Page:Catholic Encyclopedia, volume 9.djvu/518

 LTOm 41

Ljrotu, 28 Deoonber, 1622. The Curt Colombet de St. Amour was celebrated at St. Etienne ia the seven> teentb century for the cenerMity with which he founded the HAtel-Dieu (Uie chanty hospital), alao free schools, and fed the workmen during the famine of 1693.

were distinctive of the ascetical life of Christian Lyons in the Middle Ages; these were cells in which persons diut themselves up for life after four yean of trial. The system of hermitafes aloox the lines described by GrimalaiuB and Olbredus in the ninth century floar- ished especially from the eleventh to the thirteenth century, sad disappeared completely in the sixteenth. These hermitaees were the private property of a neighbmirin^ church or monastery, which installed therein for life a male or female recluse. The general almshouse of Lyons, or chant; hospital, was founded in 1632 oifter the great famine of 1531 under the super- vision of eight administrators chosen from amon^ the more important citisena. The institution of the jubt' lee of 8t Nizier datee beyond a doubt to the stav of Innocent IV at Lyons. This jubilee, which had all the privileges of the secular jubilees of Rome, was cele- brated each time that Low Thursday, the feast of St. Niiier, coincided with 2 April, i. e. whenever the feast

ater itael* paschal cycle, lime this coincidence oocurred, the feast of St. Niner was not celebrated. But the cathedral of St. John also enjoys a great jubilee each time that the feast of St. John, the Baptist, coincides with Corpus Christi, that is, whenever the feast of Corpus Chiisti falls on 24 June. It is certain that in 1451 the coincidence of these two Feasts was celebrated with specisJ splendour by the population of Lyons, then emei^nff from the troubles of the Hundred Years' War, but tnere is no document to prove that the jubilee indulgence existed at that date. However, Lyonnese tradition places the first great jubilee in 1451 ; the four subsequent jubilees took place in 1546, 1666, 1734 and 1886. Liturgy. — Some authors have held that the Gaili(

Duchesne considers that during the two centuries after Emperor Constantine the prestige of the Church of Lyons was not such that it could dictate a htuigy across the Pyrenees, the Channel and the Alpe, and lure from Rtunui influence half the Churches of Italy. In his opinion it was not Lyons, but Milan, which was the centre of the diffusion of the Qallican Liturgy. Under Leidrade and Agobard the CSiurch of Lyons, although fulfilling the task of purifying its Ututgical texts exacted by the Holy See, upheld its own tradi- tions. " Among the Churches of France", wrote St. Bernard to the canons of Lyons, "that of Lyons has hitherto had ascendancy over all the others, as much for the diniity of its see as for its praiseworthy insti- tutions. It is especially in the Divine Office that ^s judicious Church has never readily acquiesced in un- expected and sudden novelties, and has never sub- mitted to be tsjniahed by innovations which are be- coming only to youth". In the Beventeenth century Cardinal Bona, in his treatise "Dedivinapsalmodia, renders similar homage tfl the Church of Lyons. But in the eighteenth century Bishop Montaset, contniy to the Bull of Pius V on the Breviary, changed the text of the Breviary and the Hissal, from which there resulted a whole oentury of troubles for the Church of Lyons. The efforts of Pius IX and Cardinal Bonald to suppress thetnnovations of HODtaset provoked gteftt resistance on the part of the eanons, who fearM an attempt against the tradiUonal Ljonneae ceremonies. This culminated in 1861 in a prot^ on the pajrt of the clergy and the laity, as much with regard to the civil pow^aslotheVfttioai). IlntUr, on 4 Feb., ISM, «t

5 LTom

a reception of the perish priests of Lyons, Pius IX de- clared his displeasure at this agitation and assured them that nothing should be changed in the ancient. Lyonnese ceremonies; by a Brief of 17 March, 1864, he ordered the progressive introduction of the Roman Breviary ana lussal in the diocese. The primatial church of Lyons adopted them for public services 8 December, 1869. One of tiie most touching rites of the ancient Gallican liturgy, retained by the Church of Lyons, is the blessing of the people by the bishop at the moment of Communion.

Churches. — The cathedra] of St. John, b^un in the twelfth century on the ruins of a sixth centut? church.

NoTBa-Duu DB FocKVikacs, IirONS

was completed in 1476; worthy of note are the two crosses to right and left of the altar, preserved sinoa the council of 1274 as a symbol of the union of t^ churches, and the Bourbon chapel, built by Cardinal ,de Bourbon and his brother Pierre de Bourbon, son in-law of Louis XI, a masterpiece of fifteenth centufy sculpture. The church of Ainay, dating from the tentli and eleventh centuries, is of the Bysantine style. The doorway of St. NiEieHs [fifteenth oentury) was carved in the sixteenth century by Philibert Delorme. The coUc^ate church of St. John Baptist at St. Qia- mond, now destroyed, presented a smgular arrange- ment; the belfry was situated beiow the church, to which those coming from the city could only gain ao cess by climbing two hundred steps; the roof »rf the church served as pavement for the courtyard of tiie fortress, the circuit of which might be made in a car>

Pilarimaget.—The chief pilgrimages of the diocese are Notre Dame de Fourvi^res, a sanctuary dating from the time of St. Pothinus, on the site of a temfde of Venus. In 1643 the people of Lyons consecrated themselves to Notre Dame de Fourvi^res and pledged themselves to a solemn procession on 8 September of each year; the new basilica of FourviSres, consecrated in 1896, attracts numerous pilgrims. Notre Dame de Benoite-Vaux at Saint-Btienne, a i2\1^icadet.^.cs<a:ii»i^